In Kabbalistic thought, there are two energy sources that sustain the world: Ohr Hayashar and Ohr Hachozer, a straight light and a reflective light, respectively. Metaphysically speaking, the Kedushat Levi explains that the Ohr Hayashar, consists of a Saraita Dhlilaila, a compassionate stirring from above (God), which since the time of creation, continues to sustain the world, even during times when it may appear as though our Torah commitment is second to our worldly pursuits. The Ohr Hachozer on the other hand, is synonymous with Saraita Dhlitahte, a compassionate stirring from our world (Klal Yisroel), triggered by a yearning and consistent renaissance of spiritual growth, since “God desires to hear the prayers of the righteous” (BT Yevamot 64b).
Although God initiates compassion and grace in both instances, He certainly prefers Saraita Dhlitahte. For example, during the story of Purim, the Jews of Shushan placed themselves in a precarious state of mortal danger by participating in the lavish yet decadent parties of King Achashveirosh. In response to this egregious conduct coupled with Haman’s aggressiveness, Mordechai gathered together all of the Jewish youth of his time and sat with a sackcloth, fasting for three days and begging for divine mercy (Yalkut Shimoni, 6:1). Concurrently, Queen Esther courageously approached the King and begged for Jewish salvation. Combined, these heroic actions tempered the Ohr Hayashar and evoked the Ohr Hachozer, creating a revised outcome that changed the course of Jewish history.
With this introduction, we can now analyze the opening verses in Parshat Tazria, “Speak to the children of Israel, saying: If a woman conceives and gives birth to a male… And on the eighth day, he shall be circumcised” (Vayikra 12:2-3). Why are the laws of family purity connected to circumcision? Would it not be preferable to discuss the laws of circumcision in Parshat Lech Lecha (Bereishis 17:24)? Explains the Kedushat Levi, whereas God is the mashpia — influencer, Klal Yisroel is the mekabel — recipient. Our responsibility however, is “ki tazria,” i.e., to transform ourselves from an Ohr Hayashar, in constant receipt of God’s compassion and mercy, to that of an Ohr Hachozer, a reflective source of divine energy that can positively influence Torah observance.
Reb Reuven Feinstein once commented, and I paraphrase, “When we finish a blat Gemara or Mesechta, we become a refined, sensitive and understanding individual. This is not a “check the box” exercise. Indeed, our Torah learning changes us into a ben Torah!”
Diving deeper into the sea of Torah, we arrive at the famous debate concerning the month of redemption (BT Rosh Hashanah, 11a). Rav Yehoshua opines that we will be redeemed in the month of Nissan whereas Rav Eliezer counters with Tishrei. What is the difference?
The month of Nissan is similar to the Ohr Hayashar since aside from brit milah and Korban Pesach, we had few merits and lacked the ability to inspire our brethren in Torah observance. And yet, despite falling to the 49th level of impurity and defilement, God emancipated us from Egyptian servitude.
A second connection to the Ohr Hayasher is that Nissan coincides with the verse, “Hayom atem yotzim b’chodesh ha’Aviv —You go free in the month of Aviv” (Shemot 13:4). The word aviv, begins with the letters alef, bet, that similar to the alphabet (which interestingly is rooted in these two words), indicates a straight, divinely inspired forward-looking approach. Conversely, Tishrei comprises the letters taf, shin, raish and yud in reverse, indicating the Ohr Hachozer, characteristic of teshuva and reminiscent of a time of year when we return to our ‘default setting’ of righteousness,strengthened by our learning and maasim tovim (good deeds).
Hence, the attachment of brit milah to the laws of family purity reinforces the mandate that following the birth of a male, we seize the very first opportunity to demonstrate our internal fire to spiritually transform ourselves from one who receives the Ohr Hayasher to one who changes his role to ki tazria, and positively influences others to reach greater levels of Torah observance, Ohr Hachozer. At that critical moment, “V’yalda zachar,” Klal Yisroel can tap into an influencer role that is most desired by God.
Finally, at the brit milah we say, “Just as he entered into the Covenant, so may he enter into Torah observance, marriage and good deeds.” The infant’s parents, teachers and community commit to providing a thorough Torah education with strong family values so that this newly-minted member of Israel can confidently accomplish the remaining 612 mitzvos, the gematria of “bris.” Furthermore, we stand ready to fulfill our collective mandate of “Na’ase adam—We will make man” (Bereishis 1:26), by helping this infant (which at some point in time was every single one of us) reach his full potential and become a beacon of Torah light onto the world.
Accordingly, since Hashem desires Klal Yisroel to have many zechuyot (merits), man was created uncircumcised, for it is only through our Torah observance that we can positively trigger the Ohr Hachozer, which indeed is God’s preferred mode of personal communication and global interaction.
Mordechai Plotsker runs a popular 10-minute nightly shiur on the parsha with a keen interest on the invigorating teachings of the Berditchever Rav, the Kedushas Levi. Plotsker resides in Elizabeth with his wife and children, and can be reached by email at [email protected].
